THEOSISAugustine of Hippo
This psalm carries the title 'Hallelujah' mentioned twice. Some interpret that one 'Hallelujah' pertains to the conclusion of the previous psalm, and the other to the initiation of this one, asserting that all psalms with this title must conclude with 'Hallelujah', but not necessarily start with it. They argue that a psalm not concluding with 'Hallelujah' cannot start with it, claiming that the apparent beginning might actually belong to the preceding psalm's conclusion. However, until convincing evidence is presented to support this perspective, we will adhere to the prevailing practice that associates any 'Hallelujah' with the psalm under which it is found. Few manuscripts (and I have not observed it in any Greek copies I examined) feature 'Hallelujah' at the end of the CL psalm, with none following in the same canon. This custom remains significant, despite variations across copies. It is plausible that any mention of God’s praise could, at some point, conclude the overarching collection of Psalms, traditionally divided into five books (where each book concludes with ‘Amen’). Thus, the ending of the CL psalm does not necessitate that all psalms titled 'Hallelujah' must end with it. In instances where a double 'Hallelujah' appears at the beginning of a psalm, just like our Lord sometimes proclaims ‘Amen’ once or twice, the same may apply to 'Hallelujah' as well. Notably, in this CV, both 'Hallelujahs' are positioned after the psalm’s designated number, while one associated with the preceding psalm should logically precede its number. Nonetheless, ignorance might have led to inconsistent practices, highlighting that we should prioritize truth over traditional bias. Until clarity is achieved, when we encounter 'Hallelujah' appearing once or twice after a psalm's number, in line with the Church's common practice, we will attribute it to the corresponding psalm, acknowledging the significance of the mysteries and order of all psalms, despite our current inability to fully comprehend them.
I observe that the CV and CVI psalms are closely linked, the former praising the people of God personified as the elect, who seem to bring Him pleasure, while the latter references those who displeased Him, though they too experienced His benevolence. This psalm commences similarly to the previous one, with a call to 'Give thanks to the Lord.' However, while the preceding psalm continues with 'And call upon His Name,' here it states, 'For He is good, and His mercy endures forever' (Psalm 105:1). This implies a confession of sins, as just a few verses later, we read, 'We have sinned with our fathers; we have committed iniquity; we have done wickedness.' Ultimately, while verse presents God's praise primarily, the acknowledgment of sins is integrated with divine glorification. When one confesses his sins, it should be accompanied by praise for God; true confession must be expressed without despair and with an appeal to God’s mercy. Thus, the passage reflects His glory, whether expressed verbally by declaring Him gracious and merciful or inherently through belief. Recognizing that mercy is vital for human happiness, we may interpret it as everlasting, evidenced by its presence among the ongoing struggles of humanity, rather than suggesting that those condemned alongside the devil and his angels receive mercy for their deliverance.
Who can adequately portray the mighty acts of the Lord? Psalm 104:2. Engaged in contemplation of God's works, the psalmist questions who is capable of declaring the Lord’s powerful deeds or making His praises known. To complete this thought, we can say, 'Who can proclaim His praises in fullness?' – acknowledging the inadequacy of human ability to reveal all His praises. This is demonstrated by the psalmist’s intention to narrate the mighty acts of God in a manner that communicates truth to listeners. It beckons inquiry into whether this pertains to the praises revealed in His commandments, as the Apostle affirms, 'For God works in you' (Philippians 2:13). Hence, who is capable of ensuring that His praises are conveyed? This signifies that while not everything heard equates to action, He remains worthy of adoration for instilling in us both the will and capacity to fulfill His will (Philippians 2:13). For this reason, instead of saying, 'All His commandments' or 'All the works of His commandments,' the psalmist opts to say, 'Praise Him.'
Yet, if no distinction existed between judgment and righteousness, the psalm could not read, 'Until righteousness turns again to judgment.' Scripture often pairs these two concepts, stating 'Righteousness and judgment are the foundation of Your throne,' asserting that God will manifest your righteousness as clearly as the dawn and your judgment as bright as midday. It seems, given their similar yet distinct meanings, one may substitute the other; however, when referring to their true essence, there is a distinct difference: 'He who keeps judgment acts justly, and he who practices righteousness fulfills righteousness.' So, the phrase, 'Until righteousness turns again to judgment,' conveys that those who faithfully uphold judgment and act righteously are truly blessed.
Following this, we see God justifying, or making mankind righteous, by rectifying their wrongs. Thus comes the prayer: 'Remember me, O Lord, according to the favor You show to Your people' (Psalm 104:4). This signifies a desire to be among those who receive His grace, for not everyone draws favorable attention from Him. 'Oh, visit me with Your salvation.' This refers to the Savior Himself, through whom sins are forgiven and souls restored to righteousness, enabling them to act justly; recognizing that those who invoke this prayer are aware of the blessedness bestowed upon such individuals. 'Visit us with Your salvation,' meaning with Your Christ. 'Let us recognize the blessedness of Your elect and rejoice in the joy of Your people' (Psalm 104:5). Variations in manuscripts show the word 'happiness' sometimes appears as 'sweetness'; similar to the previous context: 'For He is gracious' versus 'For He is sweet.' This Greek term appears again in another context, where the Lord’s 'sweetness' or, alternatively, 'blessedness’ reflects His bounty. To visit us, thus, involves recognizing the blessedness granted to your elect; experiencing the joy of Your people, signifies rejoicing alongside those who rejoice in You; and being glorified with Your inheritance underscores that it is in honor of You that it shines.
Now, let us consider their admission: 'We have sinned with our fathers; we did wrong and acted wickedly' (Psalm 104:6). When they say 'with our fathers,' they indicate a shared lineage that ultimately failed to see the wonders in Egypt (Psalm 105:7), recounting their transgressions. Could it be understood that 'we have sinned with our fathers' means they committed sins in imitation of their ancestors? It might demand evidence of such expression, yet I found none of citing transgressions alongside another's actions over time. What then does it mean regarding their fathers being blind to Your miracles? Their oblivion signifies an unwavering focus on temporal, tangible blessings rather than the profound and eternal goodness open to them through divine patience. Their impatience and desire for immediate gifts prompted them to disregard the enormity of Your grace. Both their discernment and memory are impugned, as they neglected contemplation of the eternal blessings conveyed through earthly miracles, forgetting that by the very power seen in their deliverance from Egypt, God could rescue them in trials against their enemies. They faltered, standing before the sea, the Red Sea specifically.
Scripture poignantly critiques transient misunderstandings and forgetfulness, pointing out the reluctance of people to acknowledge their responsibility in prayer, often leading to less humility before God—who calls us to be what we must become. Acknowledging sins of ignorance and apathy is far more advantageous than permitting them to continue unmended, hence it is preferable to seek purification through prayer rather than restricting heartfelt supplications with ingratitude. He emphasizes God’s actions were not contingent on their lack of faith. Nevertheless, He rescued them for the sake of His Name, for the manifestation of His power (Psalm 105:8), independent of their merits.
He also commanded the Red Sea to part (Psalm 104:9). There is no record of a divine call to silence the sea; rather, the Scripture describes His power as a rebuke—unless one contends that the sea obeyed silently, unseen by men. God's omnipotent capability to command even seemingly inanimate elements is evident. He guided them through the abyss as if traversing a dry land. The vast waters are poetically referred to as abysses; some translations note He led them out among many waters. This signals that their passage, once water-logged, became akin to traversing a wilderness now scraped dry.
He delivered them from those who loathed them (Psalm 104:10). To clarify, some translators have offered a different rendering, supplying a more symbolic interpretation, 'He saved them from the hand of their foes, redeeming them from their enemies.' What thus was the price of this redemption? Is it a prophetic image, paralleling baptism wherein we are redeemed at a great cost—the precious blood of Christ? This suggests focus is upon the Red Sea specifically; red, as in the colored blood.
Moreover, 'The waters drowned those who troubled them; not a single one remained' (Psalm 105:11), clarifying it was not all Egyptians, but specifically those pursuing the fleeing Israelites, intent on recapturing or slaying them.
'Then they believed His words' (Psalm 104:12). This expression may seem off in Latin, as it claims not merely belief in His words but the words of God. However, this variant is common in Scripture. They offered Him gratitude, reminiscent of the well-known hymn beginning, 'I will sing to the Lord, for He has triumphed gloriously; the horse and rider He has thrown into the sea.'
They acted hastily, forgetting His deeds (Psalm 105:13); other texts articulate this more clearly: 'They hastily forgot His works, and did not heed His counsel.' They ought to have recognized the majesty of God’s acts toward them as invitations to pursue infinite happiness, awaiting it patiently, rather than rushing after temporal gains which yield no genuine joy. 'Whoever drinks of this water shall thirst again' (John 4:13).
Ultimately, 'They craved in the wilderness, testing God in a parched land' (Psalm 105:14). The dry land and wilderness reference overlap; likewise, longing and testing God are one and the same. He gratified their desires, filling their souls (Psalm 105:15). However, this did not fulfill them, as this fullness does not mirror the blessing promised to those who hunger and thirst for righteousness, for they will be filled (Matthew 5:6). This passage does not address the reasoning soul, but the soulless body which seeks sustenance; for as Scripture posits, does not the soul surpass food, and the body clothing? (Matthew 6:26).
Moreover, 'They provoked Moses in the tents and Aaron, the holy one of the Lord' (Psalm 104:16). The manner in which they provoked is illustrated in the subsequent lines.
'The earth opened and swallowed Dathan and covered the assembly of Abiram' (Psalm 105:17). Both Dathan and Abiram were implicated in grievous rebellion against the Lord.
'A fire ignited in their company; the flames consumed the wicked' (Psalm 104:18). Scripture often employs the term 'sinners' not for those who live moderately righteous lives but for individuals steeped in malevolence. The differences are drawn clearly, as the distinctions between the mocker and the scoffer illustrate the depths of condemnation.